Question: If I perceive something negative in the qualities of the friends and recognize evil in my attitude toward them, how can I see all of this within me?

Answer: When you look at a friend, you discern evil in him. But how do you see the evil within yourself? Here, problems arise. This is where a mistake can slip in.

You cannot claim now that you see something bad in the friend because your Kelim are uncorrected, and then justify them by saying that the Creator stands behind them. Such an approach is incorrect, because it is an incorrect evaluation of the state. It is not true, not real.

The point is that all of us are uncorrected and all are opposite to the Creator. And if I intend to examine my inner Kelim in relation to others, then I say that my attitude toward them is egoistic.

Moreover, the definition of “others” can include the friends, the Creator, and the rest of creation; it is all the same. After all, I am an egoist. Everything outside of me—my friends, the other parts of creation—are egoists too.

Besides this, there is the Creator, that is, the absolute, eternal, altruistic quality. There is a difference between the concepts of “friends” and “the Creator.” If I say that my attitude toward others is bad because I am bad and they are good, then I will have no one to work with. This is an incorrect approach.

In that case, I would be evaluating them not according to what they are now, but according to what they are meant to become in the state of the final correction. Such an approach is wrong.

I must see both myself and them realistically, and then I will be able to unite with them in order to come together to correction. I must see my friends, not as though they are already corrected, but as they truly are now, so that I may have a group with which I go to attack.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

Comment: In one of the lessons, you said it is impossible to advance through prohibited actions.

My Response: There is nothing in the world that would not let you advance. Such a thing is impossible because it is a part of our soul. In every case, any action is an advancement. You would not be able to find anything you cannot advance with.

Nothing is created without purpose! We do not see it, and cannot relate to it. For example, I just took a step in some direction, let us say, toward the goal, whether I want to or not, but on the way, I stepped on an ant and crushed it. This too is for the goal. There is nothing you cannot connect with Malchut of the world of infinity, which includes the entire creation.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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Our whole choice lies in accelerating the advancement.

Let’s say that this world, moving at its current pace, is destined to reach the end of correction in 100,000 years. In previous cycles of incarnations, a person traversed certain stages naturally; now one has the capacity to traverse, with the world,  the entire remaining path to the end of correction artificially, for example, not over 70,000 years, but within 7 to 10 years.

So how can we not hurry? The only choice we have is whether or not to step on the gas. It may seem to a person that they have to do something extraordinary, but they simply need to do all the same things, only faster.

Speed, rhythm, and tempo signify the exertion of inner effort in what I need. For example, in order to connect with a friend a little more, I pressure myself more. To learn a little more, I pressure myself again. That is, to do all the same things, but with more intensity.

What is the use if I run from corner to corner? What will come out of it besides the wind? What is meant by speed is applying my own efforts in every little thing that I have to examine and clarify.

As you now sit for two and a half hours at the lesson, apply effort to be more focused, more concentrated on the lesson and its goal, and nothing more. So that the intention does not disappear, constantly hold on to it. Only the lesson and its goal should be before you. And this already means that you are on the correct path. If you delve deeper into this thought and are afraid to lose it, then you increase the speed.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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This means that one should see what he needs before he prays, and on this lack he prays that the Creator will satisfy his lack (Rabash, “What Is Heaviness of the Head in the Work?”).

It is written that a person should pray based on their deficiencies. How do I find out what I lack? All I need is to see that my qualities are opposite to the Creator, to grasp this intellectually, as it were, and to sense it deep within myself. There is nothing special about it.

The remarkable aspect lies in the fact that the Creator performed a miracle. He granted me the sensation that my current form is contrary to what I usually feel; furthermore, He gave me an additional Kli (spiritual vessel) from a spiritual world that is entirely opposite to my own.

So now I have two distinct types of vessels. First there is a tiny spark of desire to bestow (Ner Dakik), referred to as an illumination of holiness or a point in the heart. This spark is a fragment that remains from the shattering of the collective vessel of the soul. Second, there are my egoistic qualities, my ordinary, natural form.

Now I can examine, analyze, deliberate upon, and conclude that, to the extent I can see my qualities through my point in my heart, they are opposite to the Creator.

This realization is only the beginning of how I relate to spirituality; it is not yet my actual entrance to the spiritual world. Many people experience this sensation, reach out to us, come here, receive this feeling, and subsequently go home and never come back again.

Why? Because there is another step from this point onward. Since I sense my oppositeness to the Creator, I must find the correct solution to what to do with this knowledge? What can I derive from the interplay of these two systems. I have to relate to them correctly.

This does not mean that I should seek out specific Kelim to improve myself and pull myself up to the level of the Creator through my own efforts. If I look at it that way, I see I cannot do it.

Then I break down and leave Kabbalah. I tell myself this work is not for me, and that it is beyond human ability. The Creator is in heaven and I am on earth. Let me live in peace. It is better to close my eyes and see nothing, remaining in my own nature.

Being caught between the spiritual and material worlds is a terrible suffering. Constantly feeling yourself opposite, insignificant, bad, experiencing unpleasant sensations, and hopelessness. For what?!

In other words, the disparity between the material and spiritual worlds must be used correctly right away or one falls into depression, into a state of hopelessness, from which there is no way out.

Recognition of evil should immediately become a springboard for working with faith above reason; I cannot do anything on my own, but the Creator can. Moreover, His program includes implementing my correction to the extent I require it from Him.

How will it happen that I will demand this from the Creator? To do this, I must value His greatness and lower myself before Him. This is how I get advice from Him, adhere to Him. Ultimately, adhesion is what we achieve.

If we process all this data correctly, we reveal the need for a group that will give the strength to properly relate to unfolding states. And then one quickly moves on to the next stage in the work.

The next stage is serious work. It constitutes a prayer to the Creator, which can only be carried out by faith above reason.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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